unclean thing." Having such promises, my brethren, let us "cleanse ourselves from all filthiness of the flesh and spirit."

We can enter no farther into this spirit than as we hate sin, impurity, and disorder. This is so much the spirit of the gospel, that its consolations and meaning are unintelligible, but in proportion as we hunger and thirst after righteousness. "Only let your conversation be as becometh the gospel of Christ."

This was also with regard to their perseverance and final salvation. It depended upon their continuance in these commands: "If ye continue in my word, then are ye my disciples indeed." They were to be diligent, to be found of Him in peace; to do which they were to continue faithful unto death. Too many Christians are apt to look back upon their conversion as a ground of hope and comfort; but the Scriptures give us no promises but what are connected with perseverance unto death. If, after having begun in the spirit, ye end in death; if you conform to the spirit of the world, you know nothing of the spirit of Christianity; you have the name without the spirit; "ye are weighed in the balances, and are found wanting."

"Only let your conversation be as becometh the gospel." It is by this means, only, we can allure others to the profession and dignity of the Christian character. It rests upon this, "that others, seeing your good works, may glorify God in the day of their visitation."

These principles, my brethren, will carry us to great heights in Christian virtue. We shall not ask how little of it we may have, but does such a spirit, and such a course of conduct, most become the gospel of Christ? With these maxims in our mouths and in our hearts, we shall be aiming to have as much of it as we can, and be continually dissatisfied with ourselves if we are not copying some new lineaments and features of Jesus Christ.

This, the apostle says, would be a source of unspeakable satisfaction to him. Their union with each other, and their steadfast adherence to the cause of Christ, constituted one part of this exemplary course. Verse 28th: "And in nothing terrified by their adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God." "To be nothing terrified by your adversaries." Having Jesus Christ present with the Father as an advocate, what was there to terrify them? They knew He was at the head of all, principalities and powers, thrones and dominions, being made subject to Him. That Christian, my brethren, who views Jesus Christ as the Lord of men, of angels, and of glory, how firm and undaunted may he look around him, and consider kings and princes but as common dust; for they must submit themselves to his authority, or perish. "Be wise, therefore, O ye kings! Be instructed, ye judges of the earth." "He will break them with a rod of iron, and dash them in pieces like a potter's vessel."

This resolute adherence to Christ clearly showed that they knew they had an invisible protector; that those "potsherds of the earth" must be destroyed; for "wo to him who striveth with his Maker." This was an evident token of perdition to their enemies, but of salva

tion to themselves. It was a foretaste of their future inheritance. Verse 29th: "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Instead of their repining at the cross of Christ, they were to consider it a privilege which God had put on them. It was a gift "on behalf of Christ;" they rejoiced that they were thought worthy to suffer for him and for his name's sake. Why this unutterable kind of feeling and sentiment, my brethren? Because they believed in the friendship of Jesus Christ, and they knew that he had solemnly declared, Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake: rejoice, and be exceeding glad, for great is your reward in heaven."

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They knew that, though all the faithful followers of Jesus Christ would be crowned, yet a brighter crown was reserved for them. They knew that they should reign with him, with peculiar honour and glory. They considered the sufferings which they endured with the Church on earth as an earnest of their elevation in heaven; that the degree in which they sunk in one was to be the measure of their elevation in the other.

Can we have the Spirit if we do not deny the world? Or, if we do not suffer for his sake, how can we be companions of them that suffered? They had witnessed the apostle's being cast into prison; and we find, by the closing verse, that this affliction still attended him, and there were no means of escaping but by appealing unto Cæsar.

On the whole, my brethren, how great is the importance of having these views in life, and these hopes in death, which the apostle here sets before us! As we must all die, and he has laid no other foundation than that which is laid, even Jesus Christ, let us often ask ourselves whether the end of our life is to glorify God, and whether we have any well-founded hope, if we were to die, that we should be with the Lord? This evidence lies in a very small compass. Is your conversation such as becomes the gospel of Christ?

IV.

CHAP. ii., 1-8: If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

In this part of the epistle, the Apostle Paul most affectionately and earnestly presses on the Philippians some of the most important Christian principles and duties, such as a self-denial of their own motives, passions, and inclinations; because this was the mind of Christ, which induced him to leave the mansions of glory and blessedness.

He had expressed great satisfaction with them but his joy could VOL. IV.-4 E

not be filled but by an increase in all Christian graces. He says, "Fulfil ye my joy," implying that nothing could make him really satisfied but seeing them advance in that divine life which he had been instrumental in forming in them. It is important to notice the tender manner in which he addresses them: "If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies." The whole compass of language cannot express anything more tenderly enforced. The words set forth some of those motives that every Christian must feel. We all know that there is a source of consolation in Christ;" that in him "we have redemption through his blood, even the forgiveness of sins.' This is the first truth in Christianity.

Let this, then, move you to the advice the apostle gives, and as you have inherited a blessing, live in a loving spirit. "If any comfort of love" this is a source of unspeakable comfort to the possessor. As hatred, malice, and revenge carry with them their own torment, so he that "dwelleth in love dwelleth in God, and God in him; for God is love."

Whoever has felt anything of these sentiments towards his fellow. Christians, viz., compassion for their failings and pity for their sufferings, has found a rich source of happiness in himself which will never fail. Those are greatly to be pitied who place their happiness in any thing separate from their fellow-Christians.

"If any fellowship of the Spirit." By the communication of the Spirit first poured out upon his apostles, they that believed in Him were made the temples of the Holy Ghost. As the apostle elsewhere says, "Ye have all drank into one Spirit." The participation of one spirit is the motive which forms a oneness of character; for a similarity of virtue is the true basis of happiness, and is always consistent with itself; and there is, my brethren, such a foundation in Christianity, by being made partakers of the renewing, sanctifying influences of the Holy Spirit of God.

"If any bowels and mercies." This, in all languages, is expressive of kindness, and it makes a distinguishing feature in all true Christians.

If there were any sort of affection and tenderness for him who had been so instrumental in forming them to Christianity, he exhorts them to cultivate every thing that had a tendency to cement them together, and to Jesus Christ as their common head. These considerations are all derived from Christianity itself. What a vast variety of motives is here! This distinguishes Christianity from every other system of religion; by touching so many secret springs of the heart, we are led on to perfection.

We need nothing more to attain the highest virtue and happiness, than these principles which the apostle lays before us.

Verse 2d: "Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind." It is unnecessary to observe that the apostle had more in view than a union of opinion. It was a union of affection, a perfect agreement of heart, more than iden

tity of sentiment. This union is opposed to strife and vainglory, which he notices in the third verse. Unless there is an agreement among Christians as to the essential truths of Christianity, there can be no solid basis of union.

All true union implies a belief in the common truths of Christianity. There was a most entire agreement in the leading views of these Christian converts: first, as to the design of Christ's coming into the world; and, secondly, as to the nature of his death as a sacrifice for sins; this was the centre in which all the different parts of their profession were united, "having the same love, being of one accord, of one mind." It might seem that such persons could not fail to be of one mind, who were exposed to the hatred of a wicked world, the objects of a persecuting spirit to Jews and Gentiles; but we see, that such is the depravity of human nature, that the apostles found it necessary to recommend this spirit in all their writings; so that even Christianity has never entirely done this. But, nevertheless, my brethren, whatever there is in society of solid regard, whatever of true friendship or real benevolence, grows upon that tree which is planted in the paradise of heaven, the fruits whereof are for the healing of the nations. This was, indeed, so much the case, that it was a common remark at that period, "See how these Christians love one another;" and by this, our Saviour said, "shall all men know that ye are my disciples, by your love one to another." Yet their enemies knew nothing of that spirit into which all the disciples drank. This source of union they did not understand.

Verse 3d: "Let nothing be done through strife or vainglory." The apostle does not merely exhort them to abstain from strife, but let nothing be done with this spirit. It is not sufficient to know that our conduct is right, but that the spirit from which it flows is right. The holiness of Christianity relates to the heart, not merely to the external conduct; it addresses itself to the heart: we should, therefore, watch and guard the secret springs and motives of our actions, lest they be done through strife or vainglory."

Vainglory, or the wish for applause and distinction, however it may animate the higher orders of society, would corrupt and debase that holy virtue and nature which Christians profess, and which never can produce any steadiness of conduct, because it needs to be noticed and applauded for its support. Whereas, a Christian looks to God, he fixes his eye on the recompense of reward, "esteeming the reproach of Christ greater riches than all the treasures in Egypt." "He is diligent in business, fervent in spirit, serving the Lord," "in singleness of heart, not as eye-servants or men-pleasers," but in that sim plicity and integrity so as to approve ourselves in the eyes of an all seeing and discriminating God.

Verse 3d: "In lowliness of mind let each esteem other better than themselves." You see, my brethren, how far the principles of Christianity reach. The apostle says, "In all lowliness of mind we are to esteem others better than ourselves." This must be understood with some restriction. We know that some of us have had more ad

vantages for acting much better than others. Dr. Johnson says, " Every man is conscious of the neglect of many opportunities, duties, and virtues, that no one knows but himself." How many talents have been misemployed! How many advantages for improvement have you passed by! And if you were to take in the whole history of your life, it would occasion humility and contrition in the eyes of God. It was the part of the Pharisee to say, "God, I thank Thee that I am not as other men are;" but the spirit which Christ approves is the spirit of the publican, "God be merciful to me, a sinner!"

Christianity was never intended to destroy the different stations and gradations of life; but it is intended to destroy that arrogance and superciliousness with which rank and splendour are too often borne. As it teaches humility and submission to the poor, so it teaches humanity, gentleness, and compassion to the rich. In this respect, it merges all distinctions; that the rich man should not glory in his riches, but rejoice in that he is brought low; and the poor in that he is made rich; that he who glorieth may glory only in the Lord. Let us examine ourselves how much the world can discern in us of this spirit—if they can see any difference? If not, what do we more than others?

The next virtue the apostle recommends is that of disinterestedness of a man's own views and conduct in the sight of others, or a denial of the spirit of selfishness. Selfishness is the copious source of all vice, if not the very essence of vice. He says, verse 4th: "Look not every man on his own things, but every man also on the things of others." When men are estimating their own virtue and attainments, they look at others. In one point of view they always keep their eye on themselves, but in another they fix it on others. For example, Christianity teaches us to consider ourselves but as drops in the ocean of being. This is expressed in a very striking manner in these words: "Look not every man on his own things, but also on the things of others." Are you attentive to your own character and interests? Cultivate the same solicitude for the character and interests of others. Have you a worldly interest to manage? Have you children to support-servants to maintain? So have others. Or look to the next cottage of the poor man, who has no servants, and to whom you may extend relief. Would you wish to confine yourself within your own bosom? Consider who hath made you and them of one flesh and of one blood. Promote your own interest and your own character upon the same principles you would those of others: "Whatsoever ye would that men should do to you, do ye also so to them." If we do not this, our Christianity, if it can be so called, is a mockery and insult in the sight of God and man. The apostle next sets before us the great fact of Christ's condescension.

Verse 5th: "Let this mind be in you, which was also in Christ Jesus." The condescension of Christ is represented in all its different stages from the glory he possessed with the Father before all worlds, to the taking on Him our nature; from his life of suffering and benevolence, to his expiring on the cross. All was disinterested love and benevolence; dying for his enemies, though raised from the dead,